The Fifth Commandment of God

The first four commandments have their works in reason — that is, they take, rule, and govern man, and subdue him, that he rule not himself, that he think not himself good, that he judge no great thing of himself, but that he acknowledge himself humble and low, suffering to be ruled, whereby pride is withstood and resisted. But these commandments that follow meddle with the lusts and desires of men, to slay their lusts also.

And first of all this angry lust and desire of punishment, of which speaks this fifth commandment: you shall not kill. This commandment has one work, containing many, and putting away many vices, and it is called gentleness or patience, which is two manner of ways. Of which the one appears goodly and beautiful, but it has nothing inward. This gentleness or patience we have to our friends, and to them which are profitable to us, in riches, fame, dignity, labor, and favor. This gentleness also we have to them that neither displease nor hurt us in word nor deed. Such gentleness is also in dumb beasts, as lions and serpents, in heathen men, Jews, Turks, knaves, man-slayers, and harlots. For all these are peaceable and quiet, if you follow their will, or if you displease them not. And yet many are deceived by such trifling gentleness, cloaking their anger, and excusing themselves after this fashion, saying, I would not be angry if I might be at rest from others — even so the devil would be content, gentle and peaceable, if all might come after his mind. But to this end does dissension and displeasure invade you, that they may show you to yourself, how full of anger and malice you are, that you, so warned, may labor for gentleness and patience, and to cast out wrath. The other gentleness is good and comes from the root and ground of the heart, and [reconstructed: shows itself] to his adversaries and enemies, not hurting them, not judging them, not abhorring them, not cursing them, not backbiting them, not speaking or thinking evil of them — yes, though they had taken from us goods, fame, body, friends, and to be short all that ever we had — but rather in whatever we may, we do good to them for evil, speaking the best of them, thinking the best of them, and praying for them. Of which speaks Christ in the 6th chapter of Matthew: Do good to them that do evil to you, pray for them that persecute and trouble you (Matthew 6). And Saint Paul to the Romans, chapter 12 (Romans 12): speak well and curse not, yielding evil for evil to no man.

Now see how this excellent and high work is gone to nothing among Christian men, that now nothing reigns but strife, chiding, war, anger, hate, envy, backbiting, cursing, abhorring, hurts, vengeance, and all manner of anger and disdain, both in word and deed in every place. And yet nevertheless we proceed still with many holy days, hearing masses, mumbling of prayers, building of churches, and garnishing the same, albeit without any commandment of God, and so immoderately as though we were most holy of all Christian men that ever were, suffering under these disfigured works the commandments of God to wither and decay. In so much that there is not one that thinks or remembers how near he is to gentleness, kindness, patience, and to the fulfilling of this commandment of God. Notwithstanding, God said not, he that does these works, but he that keeps his commandments, should enter into the kingdom of heaven.

For as much then as there is no man living in this world to whom God has not given a revealer of his own anger and malice — that is to say, his enemy or adversary hurting him in God's dignity, honor, and friends — to prove whether there be any anger left in him or no, whether he can love his enemy, speak well of him, do for him, do good to him, thinking no evil against him. Now let him come that will, and ask what good works he shall do that may be pleasant to God and healthful to himself, and let him set his enemy before his face, let him have him continually in the image and eye of his heart, for this cause, that he may overcome himself, using his heart to think friendly of him, to favor him after the best manner, to care and pray for him. And afterward, when there is occasion or time, not only to speak well of him, but also to do him good — let him prove this, that will, and if he has not enough to do all the days of his life, let him reprove me of a lie, and let him say, this saying is false. But now when God will have this thing done and admits nor requires no less payment but this kindness to our enemy — what, I beseech you, does it profit us to be busy in other great works not commanded, and to leave these commanded undone? Therefore says Christ (Matthew 5): I say to you, he that is angry with his brother, is guilty of judgment; he that says to his brother "Racha" — that is, which gives an abominable angry and cruel sign of wrath — is guilty of council. He that says "fool" — that is, he that gives any manner of rebuke, backbites, slanders, or curses — is guilty of everlasting fire. Where then abides the violent laying on of hands, as to strike, to cut, to wound, to kill, and to hurt, if the thoughts and words of anger are so grievously condemned?

But where there is the inward gentleness, kindness, and patience of the heart, there the heart has pity of all the troubles that happen to his enemy, and such are the true children and heirs of God and brethren of Christ, who did the same for us upon the cross. Even likewise, as we see in a good judge which is very sorry and loath to give sentence upon the guilty person, and is heavy at the death put to him by the law. Here in the judge is a show in the work, as though there were anger, disdain, and impatience, but inwardly there is very sorrow and patience abiding under such joyful works, and it then swarms most quickly and lovingly in the heart, when it is constrained so to be angry and to exercise severity. But here we must beware, that we be not gentle and at peace against the glory and commandments of God. For it is written that Moses was gentlest of all men, and yet when the Jews had provoked and moved God by the worshipping of a golden calf, he killed many of them, and by that gained again the favor of God. So the officers and superiors ought not to keep the holy day and suffer sin to reign, and they in the meantime to say nothing to it. I ought to despise my honor, my rights, my loss, my hurt, nor to be angry if any adversity happen to me, but we must regard the commandments of God, and also defend and put away the hurt and wrong of our neighbor. And the officers and rulers must punish others — that is to say, private persons with words and rebukes. And yet all these ought to be done with compassion upon them that have deserved punishment. For this high, goodly, and pleasant work suffers herself to be obtained easily if we do it in faith, and exercise faith in it, not doubting in the favor and grace of God — it shall be a light thing for him to be merciful and kind to his neighbor, however much he has offended him, for we have offended God more grievously and cruelly.

Lo, how short a commandment this is. But there is a long and great exercise of good works and faith set forth in it.